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    Hebrews
    Hebrews
    Hebrews
    Ebook200 pages3 hours

    Hebrews

    By John F. MacArthur and Louis Evans

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    About this ebook

    General editor Lloyd J. Ogilvie brings together a team of skilled and exceptional communicators to blend sound scholarship with life-related illustrations.

    The design for the Preacher's Commentary gives the reader an overall outline of each book of the Bible. Following the introduction, which reveals the author's approach and salient background on the book, each chapter of the commentary provides the Scripture to be exposited. The New King James Bible has been chosen for the Preacher's Commentary because it combines with integrity the beauty of language, underlying Hebrew and Greek textual basis, and thought-flow of the 1611 King James Version, while replacing obsolete verb forms and other archaisms with their everyday contemporary counterparts for greater readability. Reverence for God is preserved in the capitalization of all pronouns referring to the Father, Son, or Holy Spirit. Readers who are more comfortable with another translation can readily find the parallel passage by means of the chapter and verse reference at the end of each passage being exposited. The paragraphs of exposition combine fresh insights to the Scripture, application, rich illustrative material, and innovative ways of utilizing the vibrant truth for his or her own life and for the challenge of communicating it with vigor and vitality.

    LanguageEnglish
    PublisherThomas Nelson
    Release dateJul 22, 2003
    ISBN9781418587246
    Hebrews
    Author

    John F. MacArthur

    Dr. John MacArthur es un reconocido líder cristiano a nivel internacional. Es pastor y maestro de Grace Community Church en Sun Valley, California. Siguiendo los pasos de su padre, el doctor Jack MacArthur, John representa cinco generaciones consecutivas de pastores en su familia. El doctor MacArthur también es presidente de The Master’s College and Seminary y se le escucha diariamente en «Gracia a Vosotros», una transmisión radial distribuida a nivel internacional. Él ha escrito y editado muchos libros, incluyendo el ganador del premio Medallón de Oro, La Biblia de Estudio MacArthur. Una de sus obras recientes es Jesús al descubierto.

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      Book preview

      Hebrews - John F. MacArthur

      MacArthur Bible Studies

      Hebrews

      Christ—Perfect Sacrifice, Perfect Priest

      Hebrews

      MacArthur Bible Studies

      Copyright © 2001, John F. MacArthur, Jr. Published by Word Publishing, P.O. Box 141000, Nashville, TN 37214. All rights reserved. No portion of this book may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, photocopy, recording, or any other— except for brief quotations in printed reviews, without the prior permission of the publisher.

      The quotes from John MacArthur in the Summing Up sections are from Hebrews: MacArthur New Testament Commentary (Moody Press: Chicago, IL, 1983). Used by permission. All rights reserved.

      Scripture passages taken from:

      The Holy Bible, New King James Version Copyright © 1979, 1980, 1982 by Thomas Nelson. All rights reserved.

      Cover Art by The Puckett Group.

      Interior design and composition by Design Corps, Batavia, IL.

      Produced with the assistance of the Livingstone Corporation. Project staff include Dave Veerman, Christopher D. Hudson, and Amber Rae.

      Project editor: Len Woods

      ISBN 0–8499-5553-X

      All rights reserved.

      Table of Contents

      Hebrews

      Introduction

      Christ: Better than the Angels

      Hebrews 1:1–2:18

      Christ: Better than Moses

      Hebrews 3:1–19

      A Better Rest

      Hebrews 4:1–13

      Our Great High priest

      Hebrews 4:14–5:10

      Full Commitment to Christ

      Hebrews 5:11–6:20

      Christ and Melchizedek

      Hebrews 7:1–28

      A Better Covenant

      Hebrews 8:1–13

      A Better Sanctuary

      Hebrews 9:1–14

      A Better Sacrifice

      Hebrews 9:15–10:18

      All about Faith

      Hebrews 10:19–11:40

      Perseverance

      Hebrews 12:1–29

      Christian Behavior

      Hebrews 13:1–25

      The Epistle to the Hebrews

      Introduction

      When the various New Testament books were formally brought together into one collection shortly after A.D. 100, the titles were added for convenience. This epistle bears the traditional Greek title To the Hebrews, which was attested to by at least the second century A.D. Within the epistle itself, however, there is no identification of the recipients as either Hebrews (Jews) or Gentiles. Since the epistle is filled with references to Hebrew history and religion and does not address any particular Gentile or pagan practice, the traditional title has been maintained.

      Author and Date

      The author of Hebrews is unknown. Paul, Barnabas, Silas, Apollos, Luke, Philip, Priscilla, Aquila, and Clement of Rome have been suggested by different scholars, but the epistle’s vocabulary, style, and various literary characteristics do not clearly support any particular claim. It is significant that the writer includes himself among those people who had received confirmation of Christ’s message from others (2:3). That would seem to rule out someone like Paul who claimed that he had received such confirmation directly from God and not from men (Gal. 1:12). Whoever the author was, he preferred citing Old Testament references from the Greek Old Testament (LXX) rather than from the Hebrew text. Even the early church expressed various opinions on authorship, and current scholarship admits the puzzle still has no solution. Therefore, it seems best to accept the epistle’s anonymity. Ultimately, of course, the author was the Holy Spirit (2 Pet. 1:21).

      The use of the present tense in 5:1–4; 7:21, 23, 27–28; 8:3–5, 13; 9:6–9, 13, 25; 10:1, 3–4, 8, 11; and 13:10–11 would suggest that the Levitical priesthood and sacrificial system were still in operation when the epistle was composed. Since the temple was destroyed by General (later Emperor) Titus Vespasian in A.D. 70, the epistle must have been written prior to that date. In addition, it may be noted that Timothy had just been released from prison (13:23) and that persecution was becoming severe (10:32–39; 12:4; 13:3). These details suggest a date for the epistle of around A.D. 67–69.

      Background and Setting

      Emphases on the Levitical priesthood and on sacrifices, as well as the absence of any reference to the Gentiles, support the conclusion that a community of Hebrews was the recipient of the epistle. Although these Hebrews were primarily converts to Christ, there were probably a number of unbelievers in their midst who were attracted by the message of salvation but had not yet made a full commitment of faith in Christ (see Interpretive Challenges). One thing is clear from the contents of the epistle: The community of Hebrews was facing the possibility of intensified persecution (10:32–39; 12:4). As they confronted this possibility, the Hebrews were tempted to cast aside any identification with Christ. They may have considered demoting Christ from God’s Son to a mere angel. Such a precedent had already been set by the Qumran community of messianic Jews living near the Dead Sea. They had dropped out of society, established a religious commune, and included the worship of angels in their brand of reformed Judaism. The Qumran community had even gone so far as to claim that the angel Michael was higher in status than the coming Messiah. These kinds of doctrinal aberrations could explain the emphasis in Hebrews chapter one on the superiority of Christ over the angels.

      Possible locations for the recipients of the epistle include Palestine, Egypt, Italy, Asia Minor, and Greece. The community that was the primary recipient may have circulated the epistle among those of Hebrew background in neighboring areas and churches. Those believers probably had not seen Christ personally. Apparently, they had been evangelized by those who heard Christ and whose ministries had been authenticated with signs and wonders, with various miracles (2:3–4). Thus the recipients could have been in a church outside Judea and Galilee or in a church in those areas, but established among people in the generation following those who had been eyewitnesses of Christ. The congregation was not new or untaught (by this time you ought to be teachers) yet some of them still needed milk and not solid food (5:12). Those from Italy (13:24) is an ambiguous reference since it could mean either those who had left Italy and were living elsewhere, or those who were still in Italy and being singled out as native residents of that country. Greece or Asia Minor must also be considered because of the apparently early establishment of the church there, and because of the consistent use of the LXX.

      The generation of Hebrews receiving this epistle had practiced the Levitical sacrifices at the temple in Jerusalem. Jews living in exile had substituted the synagogue for the temple but still felt a deep attraction to the temple worship. Some had the means to make regular pilgrimages to the temple in Jerusalem. The writer of this epistle emphasized the superiority of Christianity over Judaism and the superiority of Christ’s once-for-all sacrifice over the repeated and imperfect Levitical sacrifices observed in the temple.

      Historical and Theological Themes

      Since the book of Hebrews is grounded in the work of the Levitical priesthood, an understanding of the book of Leviticus is essential for properly interpreting Hebrews. Israel’s sin had continually interrupted God’s fellowship with His chosen and covenant people, Israel. Therefore, He graciously and sovereignly established a system of sacrifices that symbolically represented the inner repentance of sinners and His divine forgiveness. However, the need for sacrifices never ended because the people and priests continued to sin. The need of all humankind was for a perfect priest and a perfect sacrifice that would once and for all actually remove sin. God’s provision for that perfect priest and sacrifice in Christ is the central message of Hebrews.

      The epistle to the Hebrews is a study in contrast, between the imperfect and incomplete provisions of the Old Covenant, given under Moses, and the infinitely better provisions of the New Covenant offered by the perfect high priest, God’s only Son and the Messiah, Jesus Christ. Included in the better provisions are a better hope, testament, promise, sacrifice, substance, country, and resurrection. Those who belong to the New Covenant dwell in a completely new and heavenly atmosphere, they worship a heavenly Savior, have a heavenly calling, receive a heavenly gift, are citizens of a heavenly country, look forward to a heavenly Jerusalem, and have their very names written in heaven.

      One of the key theological themes in Hebrews is that all believers now have direct access to God under the New Covenant and, therefore, may approach the throne of God boldly (4:16; 10:22). One’s hope is in the very presence of God, into which he follows the Savior (6:19–20; 10:19–20). The primary teaching symbolized by the tabernacle service was that believers under the covenant of law did not have direct access to the presence of God (9:8) but were shut out of the Most Holy Place. The Book of Hebrews may briefly be summarized in this way: Believers in Jesus Christ, God’s perfect sacrifice for sin, have the perfect high priest through whose ministry everything is new and better than under the covenant of law.

      This epistle is more than a doctrinal treatise, however. It is intensely practical in its application to everyday living (see chap. 13). The writer himself even refers to his letter as a word of exhortation (13:22; see Acts 13:15).

      Exhortations designed to stir the readers into action are found throughout the text. Those exhortations are given in the form of six warnings:

      Warning against drifting from the things we have heard (2:1–4)

      Warning against disbelieving the voice of God (3:7–14)

      Warning against degenerating from the elementary principles of Christ (5:11—6:20)

      Warning against despising the knowledge of the truth (10:26–39)

      Warning against devaluing the grace of God (12:15–17)

      Warning against departing from Him who speaks (12:25–29)

      Another significant aspect of this epistle is its clear exposition of selected Old Testament passages. The writer was clearly a skilled expositor of the Word of God. His example is instructive for preachers and teachers:

      1:1 and 2:4 • Exposition of verses from Psalms; 2 Samuel 7; Deuteronomy 32

      2:5 and 18 • Exposition of Psalm 8:4, 6

      3:1 and 4:13 • Exposition of Psalm 95:7, 11

      4:14 and 7:28 • Exposition of Psalm 110:4

      8:1 and 10:18 • Exposition of Jeremiah 31:31, 34

      10:32 and 12:3 • Exposition of Habakkuk 2:3–4

      12:4 and 13 • Exposition of Proverbs 3:11–12

      12:18 and 29 • Exposition of Exodus 19, 20

      Interpretive Challenges

      A proper interpretation of this epistle requires the recognition that it addresses three distinct groups of Jews: (1) believers; (2) unbelievers who were intellectually convinced of the gospel; and (3) unbelievers who were attracted by the gospel and the person of Christ but who had reached no final conviction about Him. Failure to acknowledge these groups leads to interpretations inconsistent with the rest of Scripture.

      The primary group addressed were Hebrew Christians who suffered rejection and persecution by fellow Jews (10:32–34), although none as yet had been martyred (12:4). The letter was written to give them encouragement and confidence in Christ, their Messiah and high priest. They were an immature group of believers who were tempted to hold on to the symbolic and spiritually powerless rituals and traditions of Judaism.

      The second group addressed were Jewish unbelievers who were convinced of the basic truths of the gospel but who had not placed their faith in Jesus Christ as their own Savior and Lord. They were intellectually persuaded but spiritually uncommitted. These unbelievers are addressed in such passages as 2:1–3; 6:4–6; 10:26–29; and 12:15–17.

      The third group addressed were Jewish unbelievers who were not convinced of the gospel’s truth but had had some exposure to it. Chapter 9 is largely devoted to them (see especially vv. 11, 14–15, 27–28).

      By far the most serious interpretive challenge is found in 6:4–6. The phrase once enlightened is often taken to refer to Christians, and the accompanying warning taken to indicate the danger of losing their salvation if they fall away and crucify again for themselves the Son of God. But there is no mention of their being saved and they are not described with any terms that apply only to believers (such as holy, born again, righteous, or saints). This problem arises from inaccurately identifying the spiritual condition of the ones being addressed. In this case, they were unbelievers who had been exposed to God’s redemptive truth and perhaps had made a profession of faith, but they had not exercised genuine saving faith. In 10:26, the reference once again is to nominal Christians who apostatize, not to genuine believers who are often incorrectly thought to lose their salvation because of their sins.

      Outline

      I. The Superiority of Jesus Christ’s Position (1:1–4:13)

      A. A Better Name (1:1–3)

      B. Better than the Angels (1:4–2:18)

      1. A greater messenger (1:4–14)

      2. A greater message (2:1–18)

      a. A greater salvation (2:1–4)

      b. A greater savior (2:5–18)

      C. Better than Moses (3:1–19)

      D. A Better Rest (4:1–13)

      II. The Superiority of Jesus Christ’s Priesthood (4:14–7:28)

      A. Christ as High Priest (4:14–5:10)

      B. Exhortation to Full Commitment to Christ (5:11–6:20)

      C. Christ’s Priesthood like Melchizedek’s (7:1–28)

      III. The Superiority of Jesus Christ’s Priestly Ministry (8:1–10:18)

      A. Through a Better Covenant (8:1–13)

      B. In a Better Sanctuary (9:1–12)

      C. By a Better Sacrifice (9:13–10:18)

      IV. The Superiority of the Believer’s Privileges (10:19–12:29)

      A. Saving Faith (10:19–25)

      B. False Faith (10:26–39)

      C. Genuine Faith (11:1–3)

      D. Heroes of the Faith (11:4–40)

      E. Persevering Faith (12:1–29)

      V. The Superiority of Christian Behavior

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